Shloka 35

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

कृत्वा द्वन्द्वोपघातांस्तान् वृत्त्युपायमचिन्तयन् नष्टेषु मधुना सार्धं कल्पवृक्षेषु वै तदा

Transliteration

kṛtvā dvandvopaghātāṃstān vṛttyupāyamacintayan naṣṭeṣu madhunā sārdhaṃ kalpavṛkṣeṣu vai tadā

Translation

ដោយបានទទួលទង្គិចពីគូប្រឆាំងទាំងនោះរួច គាត់បានពិចារណាវិធីរកជីវិត; ពេលនោះដើមកាល់បវೃក្ស (ដើមបំពេញបំណង) ក៏វិនាសទៅហើយ ជាមួយទឹកឃ្មុំរបស់វា។

Word by Word

• कृत्वा: having done/having endured

• द्वन्द्व-उपघातान्: the assaults of the dualities (heat/cold, pleasure/pain, gain/loss)

• तान्: those

• वृत्ति-उपायम्: a means of sustenance/livelihood

• अचिन्तयन्: he contemplated

• नष्टेषु: when (they) were lost/destroyed

• मधुना: with honey

• सार्धम्: together with

• कल्प-वृक्षेषु: in the case of the kalpa-trees (wish-fulfilling trees)

• वै: indeed

• तदा: then/at that time

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It frames a key Shaiva insight: when external supports of prosperity collapse, the pashu (individual soul) must seek a higher refuge and right means of living—ultimately aligning with Pati (Shiva) through dharma and inner steadiness, which Linga worship embodies.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By implication, Shiva-tattva stands beyond dvandvas. The verse highlights the instability of created supports, pointing the seeker toward the unconditioned Pati—Shiva—who is not diminished when kalpa-like worldly boons perish.

What ritualistic or Yogic practice is highlighted here?

A yogic emphasis is primary: titikṣā and samatā—endurance and equanimity amid dvandvas—central to Pashupata-oriented discipline. Ritually, it nudges the turn from dependence on worldly “honey” to Shiva-centered dharmic living and Linga-sevā as the stable support.